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But more important than the commodification of aesthetics is the way in which the collection of these objects violently disrupts their cultural vitality by removing them from their original context in order for them to figure in a French narrative of anthropological humanism. What is important to note here, because often overlooked in criticism, is how the cultural idiom of vanguard primitivism, a colonialist epistemology, and the social institutions of empire were inextricably linked during the interwar period.

In the end, Leiris tells a story of a disenchantment analogous to the one Gide relates in his travel journals, except that Gide became directly involved in the documentation and rectification of specific instances of colonial abuses which Leiris did not. Le voyage ne nous change que par moments. This admission further clarifies how the information collected during their trek across Africa was filtered through the minds of intellectuals who found conversation about the great works of the European literary tradition irresistible, even once they arrived in the long-awaited African bush.

What this statement belies is how their center of gravity remained European and that his was cause for dismay. Such a view may be ethically and conceptually appealing, but it obscures what had to be overcome on the other end of the equation by the colonized. It is very evident that cross-cultural dialogue has taken place and that it led to cultural change, aesthetic innovation, and a dynamic that transformed actors on both sides of the colonial divide.

However, the cultural adjustments that have come as a result should not be overestimated as they have been partial, incremental and are still incomplete. What is of crucial importance and too often neglected by models of cultural solipsism is the degree to which French ideas were changed by input from the colonies.

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These models of cultural interpretation are useful for foregrounding dynamics of self-interest, desire, and projection, but their focus on one-way agency cannot account for cross-cultural innovation and change over time. As an event, the Dakar-Djibouti mission suggests an elaborate process of interpreting and sorting out cultural differences.

It took time, however, for the cultural practices that were inspired by vanguard primitivism to develop into more thoughtful forms of cultural inquiry. At this point, vanguard primitivism shared by Surrealists and dissident Surrealists-turned-ethnographers stemmed from their own disillusionment with European society as French intellectuals.

Boston University. The effects of travel are significant here because it was only once Gide found himself literally confronted with the reality of colonial methods in the present-day Congo-Brazzaville that he became politically involved in contesting French colonialism. In his case, the terms with which Gide contested the social injustices he encountered in Africa still did not take into account the culture or ethnicity of the populations colonized by France even after his to the region. This version invented a relationship similar to those found in the libertine novel of the 18th Century.

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